Leviticus, The Message of.handout

The book of Leviticus consists primarily of laws and legislation and contains very little (10:1-20; 24:10-23). In fact, it refers to only nine people by name.[1]

Leviticus begins with (a Hebrew waw consecutive) and is a continuation of Exodus. In some ways, Leviticus functions as a how-to-manual for Exodus. In other words, if the message of Exodus is “Saved to Serve,” as one writer has suggested,[2] then the message of Leviticus is “thus shalt thou serve.”[3]

Leviticus serves as the key passage of the book and gives the chief imperative of the book: Be ye holy, for I am holy. Above all else, a redeemed people must be holy. Six motifs in the book of Leviticus then expand, underscore, and delineate how a redeemed people are to serve and worship a holy God. Thus, Leviticus sets forth those things that are requisite for holiness.

I. The Person and Character of God: The Underlying Principle (11:44-45)

· Christ was our sin/guilt offering—“thou shalt make His soul an offering for sin” (Isa. 53:10); lit. “thou shalt make His soul a guilt offering”(~v'a'; asham).The author of Hebrews also speaks of Christ’s role as our sin offering when he describes Him as dying without the camp (Heb. 13:11-13). God made Him, Paul says, a propitiation through faith in His blood (Rom. 3:25).

4. Resulted in of sins (4:20, 26, 31, 35; 5:10, 13, 16, 18).

· Propitiation results in complete and full forgiveness of sin. (“I believe in the forgiveness of sins”—Apostles’ Creed.)

2. Emphasized the of the sacrifice to the flame (compare 4:10 with 1:7-9).

· Christ was our burnt offering—“…as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Eph. 5:2). He offered Himself without spot to God (Heb. 9:14). His body was the substitute for the OT burnt offering (Heb. 10:6-8).

3. Symbolized the complete consecration of the offerer (burnt offering) and all that he had (grain and drink offerings).

· NT believers are to be a living sacrifice, holy, acceptable unto God, which is our reasonable service (Rom. 12:1). Like Christ, our response should be: “Lo, I come to do Thy will, O God” (Heb. 10:9).

· Paul likens his labors for the Philippians to being poured out as a drink offering (Phil. 2:17).

4. Resulted in a to the Lord (1:9, 13).

· Our “sacrifice” for others is a “sweet-smelling aroma, an acceptable sacrifice, well pleasing to God” (Phil. 4:18). We are a holy priesthood, offering up spiritual sacrifices acceptable to God through Jesus Christ (I Pet. 2:5).

· We are to offer the voluntary sacrifice of praise or thanksgiving (Heb. 13:15).

2. Usually preceded by the propitiatory and consecratory offerings.

· Fellowship with God is the intended result of propitiation and consecration.

3. Emphasized the of the offerer’s portion (3:11, 16, 17; 7:15-27).

· Christ is our Passover Lamb (the Passover was probably a type of peace offering).

· The eating of the meal symbolized sweet fellowship with God.

· We have peace with God through our Lord Jesus Christ (Rom. 5:1).

IV. The Priesthood: Mediation (chs. 8-10; 21-22)

A. The centrality of the priesthood

1. The word priest occurs almost times in Leviticus.

2. Their presence was necessary in order to offer sacrifices, celebrate festivals and holy days, dedicate one’s life or substance, and satisfy requirements for ritual uncleanness.

· Everything in Israel’s relationship with God hinged upon a mediator who would represent them before Him. So does everything in our relationship with God—Praise God for our Daysman (Jb. 9:33)!

B. The consecration of the priesthood

1. They were set apart to the Lord in a special ceremony (8:1-36).

2. They had stricter laws governing their behavior (e.g., 21:1-7).

3. Those with physical blemishes could not offer sacrifices (21:17-23).

· No priest with moral, physical, or ceremonial uncleanness could represent the people before God. Theologically, this demonstrates the need for a perfect priesthood. Our High Priest had to be holy, undefiled, and separate from sinners!

[4] Our English translation veils somewhat the frequency of this term. “Sanctify” and “Hallow” are also from this Hebrew root.

[5] “[T]here is no book, in the whole compass of that inspired Volume which the Holy Ghost has given us, that contains more of the very words of God than Leviticus.” Andrew Bonar, A Commentary on Leviticus, 4th ed. (1846; repr., Carlisle, Penn.: Banner of Truth Trust, 1989), p. 1.

[6] Technically, this is true only of the sin offering. The trespass offering emphasized the need to compensate a wrong committed.